through al-'Abbās, it became clear that what had been done during his lifetime was no longer possible after his death. This differs from seeking nearness through faith in him and obedience to him, which remains prescribed at all times.

Thus, the expression “seeking nearness” is used in three senses:

• First, seeking nearness through obedience to him. This is obligatory, and faith cannot be complete without it.
• Second, seeking nearness through his supplication and intercession. This occurred during his lifetime, and on the Day of Resurrection people will seek nearness through his intercession.
• Third, seeking nearness through him in the sense of adjuring Allah by his person and petitioning Allah by his person. This is what the Companions did not practise when seeking rain or in similar circumstances, either during his lifetime or after his death, whether at his grave or elsewhere. Nor is this known in any of the supplications commonly used among them. Something of this kind is transmitted only in weak reports traced back to the Prophet or attributed to Companions, or from someone whose statements do not constitute authoritative proof, as we shall explain, if Allah Most High wills.

This is what Abū Hanīfa and his disciples declared impermissible and prohibited, saying: “Allah is not to be petitioned by any created being, nor should anyone say: ‘I ask You by the right of Your prophets.’”

Abū al-Husayn al-Qudūrī said in his extensive work on jurisprudence entitled Commentary on al-Karkhī, in the chapter on disapproved acts:

This has also been mentioned by several of Abū Hanīfa’s disciples.

Bishr ibn al-Walīd said: Abū Yūsuf related to us that Abū Hanīfa said:

No one should supplicate Allah except by Him. I disapprove of saying “By the seats of might in Your Throne” or “By the right of